Thursday, January 08, 2026

Habitude XVIII

 After this must be considered specific habitudes. And because habitudes, as was said, are distinguished through good and bad, first one must speak of good habitudes, which are virtues and other things adjoined to them, namely, gifts, beatitudes, and fruits; second, of bad habitudes, namely vices and sins. Now, about virtues, five things must be considered: first, the essence of virtue, second, its subject; third, the division of virtue; fourth, the cause of virtue; five, certain properties of virtue. About the first, four things must be asked. First, whether human virtue is habitude. Second, whether it is working habitude [habitus operativa]. Third, whether it is good habitude. Fourth, the definition of virtue.

To the first one proceeds thus. It seems that human virtue is not habitude. For virtue is the limit of power [ultimus potentiae], as is said in De Caelo I. But the limit of each thing is traced back to the genus of which it is the limit, as the point to the genus of the line. Therefore virtue is traced back to the genus of power, and not to the genus of habitude.

Further, Augustine says, in De Libero Arbit. II, that virtue is good use of free choice. But use of free choice is act. Therefore virtue is not habitude but act.

Further, we do not merit by habitudes but by acts; otherwise a human being would continuously merit, even sleeping. But we merit by virtues. Therefore virtues are not habitudes but acts.

Further, Augustine says, in the book De moribus Eccles., that virtue is order of love. And in the book of eighty-three quest. he says that ordering that is called virtue is enjoying what is to be enjoyed and using what is to be used. But order, or ordering, names either act or relatedness. Therefore virtue is not habitude, but act or relatedness.

Further, just as there are human virtues, there are natural virtues. But natural virtues are not habitudes, but sorts of powers. Therefore neither are human virtues. 

But contrariwise is that the Philosopher, in the book Predicament., posits kind of knowledge and virtue to be habitude.

I reply that it must be said that virtue names a kind of completion of power. But the completion of anything is considered chiefly in ordering to its end. But the end of power is act. Wherefore power is said to be complete according as it is determined to its act. But there are sorts of powers that are according to themselves determined to their acts, like active natural powers, and therefore such natural powers according to themselves are called virtues. But rational powers, which are proper to human beings, are not determined to one but have themselves indeterminate to many, are determined to act through habitude, as is obvious from what was said above. And therefore human virtues are habitudes.

Therefore to the first it must be said that sometimes virtue is said of that to which virtue is, to wit, either the object of virtue or its act, just as faith is sometimes called that which is believed, sometimes the believing itself, and sometimes the habitude itself by which one believes. Thus when it is said that virtue is the limit of power, 'virtue' is taken for the object of virtue. For that limit in which the power is able to be is that which is named the virtue of the thing, just as, if someone can carry a hundred pounds and no more, his power is considered according to a hundred pounds and not sixty. But the objection proceeded as if virtue were the limit of power essentially.

To the second it must be said that good use of free choice is said to be virtue according to the same reason, to wit, because it is that to which virtue is directed as its proper act. For the act of virtue is nothing other than good use of free choice.

To the third it must be said that we are said to merit something in two ways: (1) in one way, as by merit itself, in the way we are said to run by running, and in this way we merit by acts; (2) in another way, we are said to merit something as the principle of merit, and in this way we are said to run by moving power, and thus we are said to merit by virtues and habitudes.

To the fourth it must be said that virtue is called order or ordering of love as that to which it is virtue, for love in us is ordered through virtue.

To the fifth it must be said that natural powers are determined of themselves to one, but not rational powers. And therefore it is not similar, as was said.

[Thomas Aquinas, ST 2-1.55.prol & 2-1.55.1, my translation. The Latin is here, the Dominican Fathers translation is here.]

Virtue, of course, while not by any means the only kind of habitude, is the summit of them all, so it is essential for any serious study of habitude, and foundational for any study of human society and civilization. A key concept that is clearly in play here is that habitude is a principle of ordering and determination for actions that can in some way be otherwise (and thus for what is in some way fitting or appropriate rather than necessary), and in the case of virtue, for free actions.

Wednesday, January 07, 2026

Good

 You certainly do not love anything except what is good, since good is the earth, with the loftiness of its mountains, and the due measure of its hills, and the level surface of its plains; and good is an estate that is pleasant and fertile; and good is a house that is arranged in due proportions, and is spacious and bright; and good are animal and animate bodies; and good is air that is temperate, and salubrious; and good is food that is agreeable and fit for health; and good is health, without pains or lassitude; and good is the countenance of man that is disposed in fit proportions, and is cheerful in look, and bright in color; and good is the mind of a friend, with the sweetness of agreement, and with the confidence of love; and good is a righteous man; and good are riches, since they are readily useful; and good is the heaven, with its sun, and moon, and stars; and good are the angels, by their holy obedience; and good is discourse that sweetly teaches and suitably admonishes the hearer; and good is a poem that is harmonious in its numbers and weighty in its sense. And why add yet more and more? This thing is good and that good, but take away this and that, and regard good itself if you can, so will you see God, not good by a good that is other than Himself, but the good of all good.

Augustine, De Trinitate, Book VIII, Chapter 3.

Tuesday, January 06, 2026

Links of Note

 * David Sherwood, A Suggestive Note on the Esse of the Eucharist (PDF)

* Gregory Sadler, Von Hildebrand and Christian Philosophy: A Comparative Approach

* Lynne Kiesling, Jane Austen as Applied Moral Philosopher, at "Knowledge Problem"

* Bridger Ehli, Body, Coherence, and Hume's Galley (PDF). There are two major ways to read Hume's comment about the inadequacy of the galley effect, the extensive (it doesn't cover enough well enough) and the intensive (it doesn't get you a strong enough belief). I incline to the extensive reading, but this is an interesting argument for the intensive reading.

* Joel Miller, The Weird and Wild Mind of Charles Williams, at "Miller's Book Review"

* Terry Eagleton, Pregnant with Monsters, reviewing David Bather Woods's Arthur Schopenhaeuer, at "The London Review of Books"

* Miroslav Novák, The good citizen, the good man, and alternation in Aristotle's best constitutions (PDF)

* Amod Lele, Do you need anger for respect and accountability? at "Love of All Wisdom"

Monday, January 05, 2026

Fortnightly Book, January 4

 I was wondering what to do for the next fortnightly book, but some friends sent me Daniel Mendelsohn's translation of The Odyssey for Christmas, so that seems a good candidate. 

Of Homer we know very little beyond the two masterpieces bequeathed to civilization in his name; modern scholars tend toward thinking that The Iliad and The Odyssey have different authors, but modern scholars have been very wrong in their assessments about these works before, so we should perhaps take that as a possibility not yet proven. The Greeks did not have a stable theology or mythology, so the occasional theological and mythological differences between the two tell us nothing (imagine trying to get a completely coherent account of the gods from Aeschylus or Plato); differences in style and vocabulary can be explained by the differences in story and theme combined with the likely differences in redaction history. If we take the two to go back, in some way, to a single poet, which we follow tradition in calling 'Homer', there is no consistent tradition about him. Some ancient stories held that he was an eyewitness of the Trojan War, others that he lived centuries afterward. The best guess, taking into account both tradition and scholarly hypothesis, is that he would have lived somewhere in the eighth century BC.

The content of the two works, on the other hand, discusses events in the Late Bronze Age, about five hundred years earlier, and allowing for distortions of time and editing, apparently well. The Iliad, in particular, has tended to trounce its scholarly skeptics; over and over again, aspects of its story that were considered purely invented have turned out to be probably about right, with some approximation. The same is true of The Odyssey, which probably does capture, filtered through some later Greek ideas and perhaps revision for narrative unity, actual Mediterranean cultures and stories from the Late Bronze Age. These cultures are often called 'palace-cultures' because they tended to be built around the palace of a war-chief who extended his protection to the community around it. Palace-culture collapsed almost completely in the early twelfth century BC; that it seems to be reflected in the interactions between kings and between kings and commoners in The Odyssey seems a sign of the latter's broad accuracy in cultural depiction.

But, of course, it is the story, not the sociology, of The Odyssey that fundamentally matters. And with that there is perhaps no better place to start off than Aristotle's famous comment, which makes it a story fundamentally about absence from and return to home:

A certain man is absent from home for many years; he is jealously watched by Poseidon, and left desolate. Meanwhile his home is in a wretched plight -- suitors are wasting his substance and plotting against his son. At length, tempest-tost, he himself arrives; he makes certain persons acquainted with him; he attacks the suitors with his own hand, and is himself preserved while he destroys them. This is the essence of the plot; the rest is episode.

Sunday, January 04, 2026

Owen Wister, The Virginian

 Introduction

Opening Passage: A bit long, but worth noting in full, both as a description of The Virginian and as capturing the overall style of the work:

Some notable sight was drawing the passengers, both men and women, to the window; and therefore I rose and crossed the car to see what it was. I saw near the track an enclosure, and round it some laughing men, and inside it some whirling dust, and amid the dust some horses, plunging, huddling, and dodging. They were cow ponies in a corral, and one of them would not be caught, no matter who threw the rope. We had plenty of time to watch this sport, for our train had stopped that the engine might take water at the tank before it pulled us up beside the station platform of Medicine Bow. We were also six hours late, and starving for entertainment. The pony in the corral was wise, and rapid of limb. Have you seen a skilful boxer watch his antagonist with a quiet, incessant eye? Such an eye as this did the pony keep upon whatever man took the rope. The man might pretend to look at the weather, which was fine; or he might affect earnest conversation with a bystander: it was bootless. The pony saw through it. No feint hoodwinked him. This animal was thoroughly a man of the world. His undistracted eye stayed fixed upon the dissembling foe, and the gravity of his horse-expression made the matter one of high comedy. Then the rope would sail out at him, but he was already elsewhere; and if horses laugh, gayety must have abounded in that corral. Sometimes the pony took a turn alone; next he had slid in a flash among his brothers, and the whole of them like a school of playful fish whipped round the corral, kicking up the fine dust, and (I take it) roaring with laughter. Through the window-glass of our Pullman the thud of their mischievous hoofs reached us, and the strong, humorous curses of the cow-boys. Then for the first time I noticed a man who sat on the high gate of the corral, looking on. For he now climbed down with the undulations of a tiger, smooth and easy, as if his muscles flowed beneath his skin. The others had all visibly whirled the rope, some of them even shoulder high. I did not see his arm lift or move. He appeared to hold the rope down low, by his leg. But like a sudden snake I saw the noose go out its length and fall true; and the thing was done. As the captured pony walked in with a sweet, church-door expression, our train moved slowly on to the station, and a passenger remarked, "That man knows his business."

Summary: The narrator, who is never named, comes into Medicine Bow, Wyoming, in order to visit the Sunk Creek Ranch; he finds a few unexpected surprises. The first is that his luggage was lost; it's probably coming, but it got separated from him at some point. The second is that the Sunk Creek Ranch is not at Medicine Bow, which is just the closest train station -- the ranch is 263 miles away. Judge Henry, who owns the Sunk Creek Ranch, has sent one of his employees to escort him, a tall, handsome man with a Southern accent who is only known throughout the story as "The Virginian" (a friend once calls him "Jeff", and this is treated as his actual name in some adaptations, but in fact this is just a slightly derogatory general nickname for people from Virginia). The narrator also meets, briefly, The Virginian's old friend, Steve, who seems a very likable man. 

While they are waiting for the narrator's luggage to arrive, The Virginian gets involved in a card game with a man named Trampas, also an employee of Judge Henry; it goes badly, and The Virginian ends up humiliating Trampas, earning his eternal enmity. This opposition between The Virginian and Trampas is the primary storyline of the book, and it will culminate in a series of events that will lead to The Virginian being put into an impossible position that will lead to him having to participate in a lynching against (among others) Steve, who has fallen into horse-thieving.

Much of the rest of the story involves the tenderfoot narrator getting used to the rough Wyoming life through various episodes, but one line that ends up being particularly important is The Virginian's meeting with Molly Wood, an Eastern girl who, restless at home, has come West to be the local schoolteacher. They are both obviously attracted to each other, and fall easily into banter and teasing, and The Virginian even begins reading Molly's favorite books in order to discuss them with her. But they came from very different cultural worlds -- one of the strengths of the social description in the book is that Wister does an excellent job at showing just how different their cultures are, sometimes almost foreign-country different, despite both being part of the United States. The romance is done quite well -- the back-and-forth between Molly and The Virginian is lively and clever. This storyline will culminate in Molly having to come to The Virginian's rescue when the latter is on the verge of death, which makes this an interesting case of a romance whose key event is the woman saving the man in distress. This is done quite deliberately; when you look over the romance story, it flips the standard expectations. While The Virginian is very much a stereotypical man, and Molly Wood a very feminine character, in the romance they often take the role opposite of what you might expect from typical romance conventions. The result is that both are quite well-rounded characters, and we get a much deeper insight into The Virginian's character than we would if we had only the very masculine adventures that arise from Trampas's attempts to revenge himself.

I listened to several radio adaptations of the story -- those of Frontier Theater (1947), Hallmark Playhouse (1949), and The General Electric Theater (1953). The narrator is often dropped, which significantly changes the tenor of the story. Unsurprisingly, both for this reason of narrative change and probably to fit their anticipated audiences, the adaptations flip the structure of the novel, making the romance the central story. The exception in the three radio adaptations is that of The General Electric Theater, which keeps a narrator, but minimizes his role in the story, and keeps the romance secondary, but lets it occupy a larger proportion of the overall time. This seems to be a different approach to creating the same general solution of telling the story in a very limited timeframe while leveraging the more immediate impact of the romance in giving events in the story weight; it is more successful for the purposes of adaptation but complicates abridgement of the story. The Trampas story is also usually shifted to focus much more on the tragic friendship between The Virginian and Steve, which is also (probably not incidentally) where it intersects with the Molly Wood storyline. The General Electric Theater version, in other respects the best as an adaptation, botches this portion by focusing on Trampas instead and rushing Molly Wood's crisis of conscience. It's just very difficult, I think, to fit a complicated story like this into an abridged format in a different medium.

One of the biggest effects of these kinds of changes, one which I think will go on to have a major influence on the Cowboy Westerns that The Virginian inspired, is that The Virginian becomes much more of a 'simple man'. This lets the adaptations give Molly the possibility of teaching The Virginian something or other about 'civilization'; this is absolutely not part of the book, in which the cultures of The Virginian and of Molly Wood are treated as being on par. In the book, The Virginian's letting Molly Wood teach him is an act of generosity and magnanimity on his part, something that he is doing deliberately in order to have more things to talk with her about and more excuses to see her, and Molly Wood in turn deliberately sets out to understand his own culture in its own right (a point that is emphasized by Molly's difficulties with getting her family back East to see the value of the match). The simplicity of the cowboy-hero would become a trope of the genre. In the book, however, The Virginian is not a 'simple man' at all; not only is he fairly solidly educated (even if in not as literary a way as Molly), he is an extremely, even deviously, cunning fellow, who is constantly approaching problems from an indirect and unexpected direction, and repeatedly outmaneuvers everyone else in the book, including, in very different ways, Trampas and Molly Wood.

The story also has a very deliberately constructed theme that does not come out in any of the adaptations: what is right in one context is not right in another, and what is wrong in one context is not wrong in another. This is explicitly discussed in a brief excursus on moral philosophy later in the book (which I intend at some point to discuss in a post), but it is put very vividly in one of the most memorable scenes of the book. The narrator had previously witnessed the back-and-forth ragging of Steve and The Virginian as friends, and Steve had called The Virginian at one point, "son of a ---"; the force of this is perhaps easily missed by readers of our day, since not only have we been subjected to the tiresome Millenial fashion of never-ending casual swearing, sapping all force from all cussing whatsoever, but 'son of a bitch' in particular does not usually come across as an especially terrible insult. In the day, however, it was one of worst possible insults you could apply to anyone. But Steve and The Virginian are friends, and then as now male friends might sometimes use insults as terms of affection. In the poker game with Trampas, however, Trampas gets angry with The Virginian and uses the same insult, which leads to The Virginian pulling a gun on him, because the insult is just that serious. Context matters to right and wrong. Almost everything The Virginian does can be interpreted as morally wrong, if you do not exercise the goodwill that is required to see why he does it in the circumstances in which he does it. To recognize how admirable he is, you have to be able to see how his actions are the right actions in his case, no matter how much they would be wrong in a different case. This thematic development gives The Virginian a moral complexity far greater than you usually find in later Cowboy Westerns.

Favorite Passage: There are many possible candidates -- the book is sometimes hilariously funny -- but the card scene with Trampas is hard to beat:

There had been silence over in the corner; but now the man Trampas spoke again. 

 "And ten," said he, sliding out some chips from before him. Very strange it was to hear him, how he contrived to make those words a personal taunt. The Virginian was looking at his cards. He might have been deaf.

 "And twenty," said the next player, easily. 

 The next threw his cards down. 

 It was now the Virginian's turn to bet, or leave the game, and he did not speak at once. Therefore Trampas spoke. "Your bet, you son-of-a——" 

The Virginian's pistol came out, and his hand lay on the table, holding it unaimed. And with a voice as gentle as ever, the voice that sounded almost like a caress, but drawling a very little more than usual, so that there was almost a space between each word, he issued his orders to the man Trampas:— 

 "When you call me that, smile." And he looked at Trampas across the table. 

 Yes, the voice was gentle. But in my ears it seemed as if somewhere the bell of death was ringing; and silence, like a stroke, fell on the large room. All men present, as if by some magnetic current, had become aware of this crisis. In my ignorance, and the total stoppage of my thoughts, I stood stock-still, and noticed various people crouching, or shifting their positions. 

 "Sit quiet," said the dealer, scornfully to the man near me. "Can't you see he don't want to push trouble? He has handed Trampas the choice to back down or draw his steel."

P 029--Virginian--when you call me that, smile.jpg
[By Arthur I. Keller - https://archive.org/details/virginianhorsema00wistuoft, Public Domain, Link]

Recommendation: Highly Recommended.

Thursday, January 01, 2026

Fortnightly Books Index 2025

 2025 was something of a disappointing year for the Fortnightly Book; I was hoping that the sort of scheduling issues that plagued the previous few years would lighten up, but they did so only unevenly, and I had major disruptions toward the end of the year. (Which is why The Virginian will be the first book in 2026 rather than the last in 2025.)  The year was heavily dominated by my current project of reading through Maurice Leblanc's Arsene Lupin novels, at least those with English translations I can get my hands on. I'd guess I'm about halfway through that, so that will continue into the New Year. I will also certainly be continuing Huysman's Durtal novels; the two I completed this year were the best first-reads of the year, although Huysman faced stiff competition from Basho and Wangerin. Loss and Gain was perhaps the re-read I enjoyed most.



January 12: Poul Anderson, Three Hearts and Three Lions
Introduction, Review

January 26: Margery Kempe, The Book of Margery Kempe
Introduction, Review

February 16: Faroe-Islander Saga
Introduction, Review

March 9: Maurice Leblanc, Arsene Lupin, Gentleman Burglar
Introduction, Review

March 23: Maurice Leblanc, Arsene Lupin vs. Herlock Sholmes
Introduction, Review

April 13: Orkneyinga Saga
Introduction, Review

May 4: Maurice LeBlanc, The Hollow Needle
Introduction, Review

May 25: Basho, The Narrow Road to the Deep North and Other Travel Sketches
Introduction, Review

June 8: Maurice Leblanc, 813
Introduction, Review

June 29: Maurice Leblanc, The Crystal Stopper
Introduction, Review

July 20: Sir Gawain and the Green Knight
Introduction, Review

August 10: Maurice Leblanc, The Confessions of Arsene Lupin
Introduction, Review

August 31: J.-K. Huysmans, Là-bas
Introduction, Review, Supplement

September 14: Walter Wangerin, Jr., The Book of the Dun Cow
Introduction, Review

September 28: John Henry Newman, Loss and Gain
Introduction, Review

October 12: Maurice Leblanc, The Golden Triangle
Introduction, Review

October 26: J.-K. Huysmans, En Route
Introduction, Review



*****************

Fortnightly Books Index 2024

Fortnightly Books Index 2023

Fortnightly Books Index 2022

Fortnightly Books Index 2021

Fortnightly Books Index 2020

Fortnightly Books Index 2019

Fortnightly Books Index 2018

Fortnightly Books Index 2017

Fortnightly Books Index 2016

Fortnightly Books Index 2015

Fortnightly Books Index 2014

Fortnightly Books Index 2012-2013


Wednesday, December 31, 2025

Jetpacks

 NEPHEW: They say Mary-Poppins people fly with umbrellas, but this is a myth.

ME: Is that so?

NEPHEW: Yes. They use jetpacks.